Thursday, November 24, 2011

MARCION = BIBLE TAMPERING - REMOVED PASSAGES THAT JESUS MOST CLEARLY STATED HIS FATHER IS THE REAL CREATOR


LATIN TEXT: “...Succedens autem ei Marcion Ponticus, adampliavit [Or adimplevit] doctrinam, impudorate blasphemans [Or impurate blasphematus] eum, qui a lege et prophetis annuntiatus est Deus ; malorum factorem et bellorum [Or bellatorum] concupiscentem et inconstantem quoque sententia et contrarium sibi ipsum dicens. Iesum autem ab eo Patre, qui est super mundi fabricatorem Deum, venientem in Iudaeam temporibus Pontii Pilati praesidis, qui fuit procurator Tiberii Caesaris, in hominis forma manifestatum his, qui in Iudaea erant, dissolventem prophetas et legem et omnia opera eius Dei, qui mundum fecit, quem et Cosmocratorem dicit. Et super haec id quod est secundum Lucam evangelium circumcidens et omnia, quae sunt de generatione Domini conscripta, [Or et conscripta] auferens, et de doctrina sermonum Domini multa auferens, in quibus manifestissime conditorem huius universitatis suum Patrem confitens Dominus conscriptus est...” - (Page 293, Book I, Chapter XXVII, Section II, MPL.)

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...After him came Marcion of Pontus, who developed his teaching, shamelessly blaspheming the God whom the Law and the Prophets proclaimed, describing him as the author of evils, desirous of wars, changing his opinions, and [at different times] contrary to himself. But Jesus [was] from the Father who is above the God that formed the world, and came into Judea in the time of Pontius Pilate, who was procurator of Tiberius Caesar; manifest in human form to those who were in Judea, he abolished the Prophets and the Law, and all the works of that God who made the world, whom he calls the World Ruler.[1004] In addition to this he mutilated the Gospel According to Luke, removing everything about the birth of the Lord, AND MUCH OF THE TEACHING OF THE WORDS OF THE LORD, IN WHICH THE LORD IS RECORDED AS CLEARLY CONFESSING THE CREATOR OF THIS UNIVERSE AS HIS FATHER...” - (Page 368, Book I. Chapter 27: Section 2. Selections from the Work “Against Heresies” by Irenaeus, Bishop of Lyons: "The Refutation and Overthrow of the Knowledge Falsely So Called" in “THE LIBRARY OF CHRISTIAN CLASSICS” VOLUME 1, Early Christian Fathers. Editor: Cyril C. Richardson, Washburn Professor of Church History, Union Theological Seminary, New York. 1953.)
[FOOTNOTE 1004]: The Cosmocrat. Cf. Eph. 6:12.

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judæa in the times of Pontius Pilate the governor, who was the procurator of Tiberius Cæsar, was manifested in the form of a man to those who were in Judæa, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and SETTING ASIDE A GREAT DEAL OF THE TEACHING OF THE LORD, IN WHICH THE LORD IS RECORDED AS MOST CEARLY CONFESSING THAT THE MAKER OF THIS UNIVERSE IS HIS FATHER...” - (Book I. Chapter 27: Section 2. “Against Heresies” Translated by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight.) http://www.newadvent.org/fathers/0103127.htm

A translation with a bit more context:

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...And Marcion of Pontus came in his place, and extended his school, shamelessly blaspheming Him Who is declared God by the Law and the Prophets : affirming Him to be an evil-doer, and fond of wars, and inconsistant also in His judgement, and contrary to Himself: and as for Jesus, that He came from that Father who is above the God who made the world, into Judea in the time of Pontius Pilate the Govenor, who was Tiberius Caesar's Procurator, and was manifest in human form to the inhabitants of Judaea, to do away the Prophets and the Law and all the works of that God who made the world, whom he also calls Ruler of the world. And moreover, mutilating the Gospel according to St. Luke, and taking away all that was written of our Lord's birth, and much also FROM THE DOCTRINE OF OUR LORD'S DISCOURSES, WHEREIN IT IS MOST PLAINLY WRITTEN HOW OUR LORD CONFESSED THE MAKER OF THIS WORLD TO BE HIS FATHER : he persuaded his disciples that he was himself more trustworthy than the Apostles who delivered the Gospel : while he was putting into their hands not the Gospel but a small portion of it. And likewise the Epistles of the Apostle Paul too were mutilated by him, by taking out whatever is plainly spoken by the Apostle of THE GOD WHO MADE THE WORLD, HOW THAT HE IS THE FATHER OF OUR LORD JESUS CHRIST ; and whatsoever out of the prophetic writings the Apostle hath quoted in his teaching, as predictive of the coming of the Lord...” - (Book 1, Chapter 27, Section 2, “Against Heresies” Five books of S. Irenaeus bishop of Lyons, Against Heresies. Translated by the Rev. John Keble, with the fragments that remain of his other works. Published 1872 by J. Parker in Oxford.)

My translation:

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...succeeding him, Marcion of Pontus, completing this doctrine, this Villain blasphemes him whom the law and the prophets announced is God, [as being] the maker of evils and {*}a warmonger, and also [as being] inconsistant – changing his opinions, and saying He contridicts himself. Jesus, [he says was] from that Father, who is God over the Maker(s) of the world, that [He] came in the times of Pontius Pilate the governor of Judea, who was the procurator of Tiberius Caesar, [and was] made manifest to those that were in Judea in the form of man, and [that He] dissolved the law and the prophets and all the things done by Him [that is] the God, who made the world, and whom [he] calls the Cosmo-Krator. And on top of this [he] mutilated and keeps taking out, even all that which is [in] the Gospel according to Luke, which is written about the Generation of the Lord, and removing MANY OF THE TEACHINGS FROM THE THE LORD'S WORDS, IN WHICH WAS WRITTEN DOWN THAT - ( THE LORD ) - MOST CLEARLY{*} CONFESSES THAT - ( HIS ) - FATHER IS THE MAKER OF THE [ENTIRE] UNIVERSE...” - (Book 1, Chapter 27, Section 2, “Against Heresies” translated by Matt13weedhacker 25/11/2011.)
[FOOTNOTE]: Lat., ( circumcidens ) literally: “...circumcised...”
[FOOTNOTE]: Lat., ( malorum factorem et bellorum [Or bellatorum] concupiscentem ) literally: “the evil making and to the fighting men desire” or “to war with one another”
[FOOTNOTE]: Lat., ( manifestissime ) or: “...it most plainly...”

Saturday, November 19, 2011

JESUS AS AN ANGEL BEFORE NICEA


[Page 293 Greek & Latin text]

[Page 294 Greek & Latin text]

[Page 295 Greek & Latin text]

[Page 296 Greek & Latin text]

[Page 297 Greek & Latin text]


LATIN TEXT: “...Quippe qui vere est, et operatur, utpote Verbum simul et Deus, per quem omnia fecit Pater, non tamquam per instrumentum, neque tamquam per scientiam, non per se existentem. Generavit quidem Filium Pater tamquam actum viventem, et per se existentem, omnia in omnibus operantem : non autem solum praesens fuit Filius, sed etiam, sicut scriptum est, “Operatus est ad creationem universi, nobis congruentem.” Hunc dicit scriptura descendisse, et apparuisse Abrahae ad quercum Mambrae, unum [End of Page ( 293 ) Latin text] ex tribus, cum quo Patriarcha tamquam cum Domino et judice colloquebatur ; ut qui omne judicium a Patre accepisset ; de quo scriptum est : “Dominus pluit super Sodomam et Gomorrham ignem et sulfur a Domino de caelo.” Qui implens voluntatem paternam, Patriarchis apparet, et cum eis loquitur in eisdem clausulis, et eisdem capitibus, aliquando quidem tamquam Angelus, quandoque vero tamquam Dominus, quandoque autem Deus esse affirmatur. Deum enim universi impium est existimare vocari Angelum : Filius vero Angelus Patris est, qui est ipse Dominus et Deus. Scriptum enim est : “Angelus magni consilii.” Sicut et alias in Abraham : “Et vocavit eum Angelus Domini de caelo,” et quae deinceps sequuntur : “Nunc enim cognivi quod times Deum, et non pepercisti filio tuo dilecto propter me. Et vocavit nomen loci, Dominus vidit : ut dicant usque in hodiernum diem, In monte Dominus [End of Page ( 294 ) Latin text] apparuit.” Et in Jacob : “Dixit,” inquit, “mihi Angelus Dei per somnium, Jacob. Ego dixi : Quid est? Et dixit : Respice oculis tuis,” et quae sequuntur : “Ego sum Deus, qui apparui tibi in loco Dei, ubi unxisti mihi illic titulum, et vovisti mihi illic votum.” Et post luctam, eamque hominis praefigurati, subjungitur : “Et appellavit Jacob nomen loci illius, Facies Dei. Vidi enim Deum facie ad faciem, et salva facta est anima mea.” Hominem autem praefiguratum dicimus esse Filium Dei, quem ipsa scriptura Deum esse declaravit. [New Paragraph] Quin etiam legem similiter datam esse Moysi dicimus, ministrante Filio Dei, sicut apostolous docet, cum ait : “Quid igitur lex? Propter transgressiones posita est, donec veniret semen cui promiserat, ordinata per Angelos in manu mediatoris.” Mediatorem autem alium Dei et hominum nescimus praeter [End of Page ( 295 ) Latin text] hunc. Haec etiam docet nos Moyses, “Cui apparuit Angelus in flamma ignis ex rubo;” et quae sequuntur. “Postquam autem vidit Dominus quod pergit ad videndum, vocavit eum ex rubo.” Et rursus : “Ingrediens congrega senatum filiorum Israel, et dices eis : Dominus Deus patrum nostrorum apparuit mihi, Deus Abraham, et Deus Isaac, et Deus Jacob;” et quae sequuntur : “Si igitur non crediderint mihi, nec audierint vocem meam, (dicent enim quod non apparuit mihi Dominus Deus), quid eis dicam?” Et in benedictionibus : “Et quae fuerint accepta ei qui apparuit in rubo, veniant super caput Joseph.” Et alias : “Et dixit Dominus ad Moysen : Et hunc sermonem quem dixisti, faciam tibi. Et dixit : Ostende mihi gloriam tuam. Et dixit : Ego transibo pruis te in gloria mea, et vocabo in nomine Domini coram te ; et miserebor cui misertus sum, et [End of Page ( 296 ) Latin text] misericordiam praestabo cui miserebor.” Quod quidem sic perficitur : “Et descendit Dominus in nube, et stetit coram eo illic, et vocavit in nomine Domini. Et transivit Dominus ante faciem ejus, et vocavit Dominus Deus.” Qui enim supra promiserat se transiturum Filius Dei Dominus, “et vocavit in nomine Domini,” qui est Pater, hic est qui vere ait : “Non quia Patrem vidit quisquam, nisi qui est a Deo, hic vidit Patrem.” Et in eodem evangelio : “Neque vocem ejus unquam audistis, neque speciem ejus vidistis.” Et, “Deum nemo vidit unquam : unigenitus Filius, qui est in sinu Patris, ipse enarravit.” Et Apostolus in alio loco : “Regi autem saeculorum immortali, invisibili, soli sapienti Deo...” - (Pages 293-297, CONCILIUM ANTIOCHENUM IN CAUSA PAULI SAMOSATENI, Anno Christi (circa 269 C.E.). Coactum. ROUTH'S “RELIQUIAE SACRAE” Vol III, 1845.)

COUNCIL OF ANTIOCH (circa 269 C.E.):...For he is truly the Word, and acts, and at the same time existing as a god, through whom the Father made all things, though not as through a [mere] instrument, or as through knowledge, not actually existing per se. Indeed the Father has generated the Son as actually living, and having a [real] essential existence [who was] operating everything in all things, but the Son was not only present, but also, as it is written, “He was [actively] working and conforming things for the creation of the universe.” Such as is said in the scripture that he went down, and appeared to Abraham at the oak tree of Mambrae, one [Page (294) Latin text] of the three, as the Lord and judge as he who had received all judgment from the Father to [whom] the patriarch talked with, of whom it is written: “the LORD rained upon Sodom and Gomorrah sulfur and fire from the LORD out of heaven.” He who fulfilled his Father's will, [and] appears to the patriarchs, and speaks with them in the same clauses, and the same chapters, sometimes as an angel, and sometimes as a lord, and sometimes as a god is affirmed. For it is impious to think that the God of the universe could be called an Angel: But the Son is the Angel of the Father, who is himself a lord and a god. For it is written: “[thee] Angel of [the] Great Purpose.” Even as [in] another [place] to Abraham: “And the Angel of the LORD from heaven called to him,” Which then has the following: “For now I really know that you fear God, and [that] you have not spared [even] your beloved son for my sake. And he called the name of that place, “the LORD was seen,” so that they say unto this day, “In the mountain the LORD [Page 295] appeared.” And of Jacob: “Said,” he said, “the Angel of God said to me in a dream, “Jacob!” I said, “What is it?” And he said, “Look with [your] eyes,” and the following: “I am the God, who appeared to you in the place of God, where you anointed for me there a title, and for me there also vowed a vow.” And after a struggle, [in] which he was prefigured as a man, [and] subjoined [to this]: “And Jacob called the name of that place, “The face of God.” For I have seen God face to face, and my soul has been saved.” However, [this] prefigured man, we say was the Son of God, which he declared is a god in the same [passage of] scripture. Moreover, in like manner the law of Moses, that was given, we say, [was of] the ministration of the Son of God, as the Apostle teaches, when he said, “What then was the law? [It was] added because of transgressions, until the seed should come to whom the promise [was made], being ordained through Angels in the hand of a mediator.” [Because] we do not know, however, of [any] particular individual [who is a] Mediator between God and man, other than or in addition to [him]. [Page 296] This Moses also teaches to us: “An Angel appeared to him in a flame of fire out of the bush,” and what follows: “But after that the LORD saw also that He went to see, [and] He called to him out of the bush.” Once more: “Go to the Senate [and] gather together the Son's of Israel, and say to them: “The LORD God of our fathers [has] appeared to me, the God of Abraham, the God of Isaac, and the God of Jacob,” and the following: “If, therefore, they will not believe me, nor hear my voice, (for they will say, it is not the LORD God that [has] appeared to me), what shall I say to them?” And in the blessings of: “And that shall be acceptable to him that appeared in the bush, let them come upon the head of Joseph.” And in another: “And the Lord said to Moses: and this was the word which you have said, I shall do for you.” And he said, “Show me your glory.” And he said: “I will pass by beyond before you in my glory, and I will call on the name of the LORD [there] before you, and I will have mercy on whom I have mercy on, and [Page 297] I will have compassion on whom I will have compassion.” After that finishes in this manner: “And the LORD came down in a cloud, and stood before him there, and called on the name of the LORD. Then the LORD passed by before his face, and called [out]: “the LORD, [the LORD] God.” For he who had promised to pass by above [was indeed] the Lord, the Son of God: “And [He] called on the name of the LORD,” [referring to] He who is the Father. Truly [then] this is he that said: “No one! [At all]! Has seen the Father, except he who is from God, he has seen the Father.” And in the same Gospel: “Neither have we heard his voice at any time, nor seen his shape.” And, “No one has seen God at any time [but] the only generated Son, who is in the bosom [position] with the Father, he has explained him.” And the Apostle in another place: “Now unto the King of the Ages, immortal, invisible, the only wise God...” - (Pages 293-297, THE COUNCIL OF ANTIOCH IN THE CAUSE OF PAUL OF SAMOSATA, in the year of Christ (circa. 269 C.E.) Colated-Acts. ROUTH'S "SACRED RELICS" Vol 3, 1845, translated from the Latin text by Matt13weedhacker 21/11/2011)
[FOOTNOTE]: Elsewhere in this text the Council decree contains some un-scriptural ideas.


Translation from the Greek text - Re-revised ( 30/11/2011 )


COUNCIL OF ANTIOCH (circa 269 C.E.):...Of whom, truly being [the] Logos, as an active and efficient manifestation of power, and at the same time also a god. [JOHN 1:3]:Through of whom” the Father made “all things,” not as through a [passive] instrument, nor even of [some kind of] self-existent knowledge. But as generated by the Father as a self-existent ( living - active ) and efficient manifestation of power, the Son, actively operating everything in all things. But the Son, not as just looking on only, neither is he merely present, but was ( energetically working ) before the fashioning of the entire universe, as it is written: [PROVERBS 8:30 LXX]:I was beside Him arranging things in harmonious order.” This one is spoken of as descending and appearing to Abraam toward the [great] Tree of Mamre, [as] working a far, [being] one of the three [that appeared], to whom as LORD and Judge, (as having received all judgement from the Father) the Patri-Arch conversed with. [Page 294]. Concerning him it is written: [GENESIS 19:24 LXX]:[the] LORD rained fire and sulphur upon Sodom and Gomorra from of [the] LORD out of heaven.” This one just mentioned, really fulfilled the purpose originating from the Father,{1} in these same sections and headings, [He] appears to and converses with these [ancient] Patri-Archs, [and is] sometimes testified to as a lord, but sometimes [as] a god.{2} For it is impious to [even] think of calling thee ( definitive ) God of the entire universe “an Angel”! But the Son [really] is - ( thee Angel ) - of the Father, being himself a lord and a god.{3} Even as it is written: [ISAIAH 9:6 LXX]:[the] Angel of [the] Great Purpose.” Also as it is [written] in another place [in reference] to Abraam, [The Latin translator interprets]:And [the] Angel of [the] LORD calls to him out of heaven,” and things [like] this regularly: [GENESIS 22:12 LXX]:For I now know, that you [really] fear Me, [as] the ( definitive ) God, and that you have not spared [even] your beloved son,” … [GENESIS 22:14 LXX]: And [He] called the name of that place: 'The LORD has seen,' for the purpose of a sign, saying: [Page 295] 'in the mountain the LORD was seen.' And over Jakob: [GENESIS 31:11 LXX]:And the Angel of the ( definitive ) God during a dream, saying: “Jakoob”! I said: “What is it?” and He said: “Look up with your eyes,” and [other] things [like] these regularly. [GENESIS 31:13 LXX]:I am thee God! The one appearing to you in place of God, of which you anointed in celebration to Me there – a monument, and vowed there to Me a vow.” And after wrestling there with the previously mentioned one, [as] a man, of which the scriptures written before, adds upon this: [GENESIS 32:30 LXX]:And Jakoob called the name of that place, “The sight of God,” For I have seen God face to face, and yet my soul has been delivered.” But [We] say the Man written about before is really the Son of God, whom scripture itself calls a god. But also in like manner indeed, the Law given to Moses, the Son of the ( definitive ) God performed ministerial services, even as the Apostle teaches, saying: [GALATIONS 3:19 NWT]:Why then the Law? It was added to make transgressions manifest, until the seed should arrive to whom the promise had been made, and it was transmitted through Angels by the hand of a mediator.” For [We] know of no other mediator between God and Man, of the same kind and qualities in addition to [Him]. [Page 296] But this [We] are taught also through Moses: [EXDOUS 3:2 LXX]:But an Angel of [the] LORD appeared to him in a flaming fire from out of the bush.” [SEE ALSO MARK 12:26; LUKE 20:37; 2ND THESS 1:7;] Also things reguarly [like] this: [EXODUS 3:4 LXX & ACTS 7:30]:But as [the] LORD saw that he drew near to see, [the] LORD called out to him from out of the bush.” And again: [EXODUS 3:16 LXX]:Go therefore, [and] gather together and assemble the Council of Elders from of the Son's of Israel, and you shall say to them: '[The] LORD thee ( definitive ) God of your [fore-]Fathers [has] appeared to me, the God of Abraam, and the God of Isaak, and the God of Jakoob,” And habitually things [like] this: [EXODUS 4:1 LXX]:[But] suppose then, [that they] might not put faith in me, nor grasp the purpose of my words? (For [perhaps] they shall say: '[the] LORD God has not spoken to you!') What will I say to them?” And in those blessings [pronounced on the 12 tribes]: [DEUTERONOMY 33:16(B) LXX]:According to the things that are right [and just] to the one who appeared in the [burning] bush may they come upon the head of Joseph.” And another place has: [EXODUS 33:17(A) LXX & ROMANS 9:15]:And [the] LORD said toward Moses: 'Also this word which you have spoken previously I shall do for you,” and said: [EXODUS 33:18 LXX]: Display to me the glory of You?” And He said: “I am to go by in front of you in My glory, and I will call ( on the name ) [of the] LORD in front of you, and I will shall exercise mercy upon whom ever I should show mercy, and I shall exercise compassion upon whom ever I should show compassion.” [Page 297] Then it finishes [this way]: [EXODUS 34:5-6 LXX]:And [the] LORD descended in a [thick] cloud, and there stood near to him. And [He] called on ( the name of ) the LORD. And [the] LORD passed by before his face, and called out, “[the] LORD, [the LORD], thee ( definitive ) God.” For the one above who promises to pass by is the Lord, the [very] Son of the ( definitive ) God. And [it is] he who called on ( the name of ) [the] LORD, [who is] the Father. This is [from] him also who truthfully says: [JOHN 6:46]:Not One! Anyone [at all]! Has seen the Father, except the one being from the side of the Father. This One has [actually] seen the Father.” And concerning him in the [same] Gospel: [JOHN 5:37]:Neither His voice at any time have you heard, nor have you beheld his visible appearance.” And: [JOHN 1:18]:No man has seen God at anytime, the only-generated Son, who is in the bosom [position] with the Father is the one that has explained him.” And [as] the Apostle says in another place: [1st TIMOTHY 1:17]:But to the King of the Ages, in-corruptible, ( in-visible ), to [the] only wise God...” - (Pages 293-297, CONCILIUM ANTIOCHENUM IN CAUSA PAULI SAMOSATENI, Anno Christi (circa 269 C.E.). Coactum. ROUTH'S “RELIQUIAE SACRAE” Vol III, 1845, translated from the Greek text by Matt13weedhacker 19/11/2011 - revised 21/11/2011)
[FOOTNOTE]: Elsewhere in this text the Council decree contains some un-scriptural ideas.

Friday, November 18, 2011

JUSTIN MARTYR & THE ANGEL-APOSTLE JESUS CHRIST & THE SAMARITAN PENTATEUCH


Justin Martyr was a native of Samaria. 

It is interesting to compare his calling Jesus the “...Apostle...” and “...Angel...” of the Father with Gk., ( τὸ ΣαΜαρειτικόν ) the Samaritan version of the Penateuch:

GREEK TEXT: “...γενήσεσθαι [9.] ταῦτα πάντα προεῖπε, φημί, ὁ ἡμέτερος διδάσκαλος καὶ τοῦ πατρὸς πάντων καὶ δεσπότου θεοῦ υἱὸς καὶ ἀπόστολος ὢν Ἰησοῦς Χριστός, ἀφ’ οὗ καὶ τὸ Χριστιανοὶ ἐπονομάζεσθαι ἐσχήκαμεν...” - (Chapter 12:9, Justinus Apologia or Τοῦ ἁγίου Ἰουστίνου Ἀπολογία ὑπὲρ Χριστιανῶν πρὸς Ἀντωνῖνον τὸν Εὐσεβῆ. Edition. E. J. Goodspeed, Die ältesten Apologeten, Göttingen: Vandenhoeck & Ruprecht, 1915, 26–77.)

JUSTIN MARTYR (circa. 110-160 C.E.): “...All these things came to pass as foretold [by], (I say), THE ONE [WHO IS] OUR TEACHER, AND SON - ( OF ) - GOD THE FATHER AND ULTIMATE-RULER OF ALL, AND - ( APOSTLE ), - [HE] BEING JESUS CHRIST, from of whom also the “Christians” have been given [their] name [and] keep as their own...” - (Chap 12:9, 1st Apology, Translated by Matt13weedhacker 16/11/2011 according to Goodspeed's Greek text)

COMPARE: 

SAMMARITAN TORAH OR TARGUM (circa. 20 C.E. To 400 C.E.): “...Behold! I send - ( MY APOSTLE ) - before you in order to keep you and protect you on the way, and to bring you into the place which I have prepared. Give heed to him and obey his voice. Do not rebel against him, because he will not pardon your transgressions; FOR MY NAME IS IN HIM. But if you hearken attentively to his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries. For - ( MY APOSTLE ) - shall go before you...” - (Exodus Chapter 23:20-22, Page 177, “Angelomorphic Christology: Antecedents and Early Evidence” Arbeiten Zur Geschichte Des Antiken Judentums Und Des Urchristentums, Bd. 42. 1998.)
[FOOTNOTE]: Compare Matt 10:40; Heb 3:2; Justin Martyr 1st Apology Chapter 63:5; Dial. 75. Rec-Clem X.72, Acts Of Thomas 9., Didache 11:4-9: “...Let every Apostle who comes to you be received as the Lord...” Clement of Alexandria Paid. I.7 = “Christ.” Philo Migration. 174.
[FOOTNOTE]: Ibid., commenting on Dial. 75, Page 178: “...Thus, Justin apparently reflects two different views of the ( concept ) of angel-apostle: on the one hand, the Jewish nation of the prophets as “angels,” as explained by the term of apostle, and on the other hand, the idea of a special Prophet who really is the Angel of the Lord, that is, a heavenly being, and is called God's “Apostle”....” - (Page 148-149, Fossum, “The Name Of God.”) 

For an idea of what Samaritan text looks like here is a picture of the Samritan text Leviticus:




Picture of a Samritan High priest holding the a Torah Scroll:




COMPARE ALSO:

ARAMAIC TARGUM (circa. 100-500 C.E.): “...Behold, I send ( MY ANGEL ){6} before thee, to protect thee in the way, and to bring thee into the place which I have prepared. Take heed before Him, and hearken to His words; rebel not against Him, for He will not forgive your sins; FOR IN MY NAME ARE HIS WORDS. For if thou wilt truly hearken to His words, and do all that I shall speak, I will be a foe to thy enemies, and will afflict them that afflict thee. For ( MY ANGEL ) shall go before thee...” - (Exodus Chapter 23:20-23, SECTION XVIII. MISHPATIM. Targum Onkelos, The Targums of Onkelos and Jonathan Ben Uzziel On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee” by J. W. Etheridge, M.A. First Published 1862.)
[FOOTNOTE 6]: Sam. Vers., shelachi, “my apostle.”

ARAMAIC TARGUM (circa. 100-500 C.E.): “...Behold, I will send ( AN ANGEL ) before thee, to keep thee in the way, and to bring thee in to the place of My habitation which I have prepared. Be circumspect before Him, and obey His word, and be not rebellious against His words; for He will not forgive your sins, BECAUSE HIS WORD IS IN MY NAME. For if thou wilt indeed hearken to His word, and do all that I speak by Him, I will be the enemy of thy enemy, and will trouble them who trouble thee. For ( MY ANGEL ) shall go before thee...” - (Pgs. 515-527, Exodus Chapter 23:20-23, SECTION XVIII. MISHPATIM. Targum Pseudo-Jonathan, The Targums of Onkelos and Jonathan Ben Uzziel On the Pentateuch With The Fragments of the Jerusalem Targum From the Chaldee” by J. W. Etheridge, M.A. First Published 1862.)

Tuesday, November 15, 2011

JESUS THE APOSTLE OF GOD IN JUSTIN MARTYR


LATIN TEXT: “...Futura [9.] haec, inquam, omnia praedixit magister noster, Parentis et Domini omnium Dei Filius et Apostolus Jesus Christus, a quo etiam habuimus ut Chrisitiani appellaremur...” - (Page 220, Chapter 12:9, “EJUSDEM JUSTINI PRO CHRISITIANIS – APOLOGIA PRIMA, AD ANTONIUM PIUM, Patres Apostolici, COLLECTIO SELECTA SS. ECCLESIAE PATRUM, Complectens Exquisitissima Opera. By D. M. N. S. Guuillon. M. DCCC. XXIX.)

GREEK TEXT: “...γενήσεσθαι [9.] ταῦτα πάντα προεῖπε, φημί, ὁ ἡμέτερος διδάσκαλος καὶ τοῦ πατρὸς πάντων καὶ δεσπότου θεοῦ υἱὸς καὶ ἀπόστολος ὢν Ἰησοῦς Χριστός, ἀφ’ οὗ καὶ τὸ Χριστιανοὶ ἐπονομάζεσθαι ἐσχήκαμεν...” - (Chapter 12:9, Justinus Apologia or Τοῦ ἁγίου Ἰουστίνου Ἀπολογία ὑπὲρ Χριστιανῶν πρὸς Ἀντωνῖνον τὸν Εὐσεβῆ. Edition. E. J. Goodspeed, Die ältesten Apologeten, Göttingen: Vandenhoeck & Ruprecht, 1915, 26–77.)

JUSTIN MARTYR (circa. 110-160 C.E.): “...our Teacher, I mean, WHO IS THE SON AND - ( APOSTLE ) - ( OF ) - GOD THE FATHER AND MASTER OF ALL, that is, Jesus Christ, from whom we have received the name of Christians...” - (Chap 12:9, 1st Apology, THE LIBRARY OF CHRISTIAN CLASSICS, Early Christian Fathers. Editor: Cyril C. Richardson, Washburn Professor of Church History, Union Theological Seminary, New York 1953.)

JUSTIN MARTYR (circa. 110-160 C.E.): “...That all these things should come to pass, I say, our Teacher foretold, HE WHO IS BOTH SON AND - ( APOSTLE ) - ( OF ) - GOD THE FATHER OF ALL AND THE RULER, Jesus Christ; from whom also we have the name of Christians...” - (Chap 12:9, 1st Apology, ANF Series edited by Roberts & Donaldson.)

My translation of the Latin:

LATIN TEXT: “...Futura [9.] haec, inquam, omnia praedixit magister noster, Parentis et Domini omnium Dei Filius et Apostolus Jesus Christus, a quo etiam habuimus ut Chrisitiani appellaremur...” - (Page 220, Chapter 12:9, “EJUSDEM JUSTINI PRO CHRISITIANIS – APOLOGIA PRIMA, AD ANTONIUM PIUM, Patres Apostolici, COLLECTIO SELECTA SS. ECCLESIAE PATRUM, Complectens Exquisitissima Opera. By D. M. N. S. Guuillon. M. DCCC. XXIX.)

JUSTIN MARTYR (circa. 110-160 C.E.): “...These [in] the future, I say, were all predicted by OUR MASTER, THE SON - ( OF ) - GOD THE FATHER AND LORD OF ALL, AND - ( APOSTLE ) - JESUS CHRIST, from whom even we as “Christians” have come to be called...” - (Chapter 12:9, Translated by Matt13weedhacker 16/11/2011 according to the Latin text on Page 220, "THE SAME JUSTIN FOR THE CHRISTIANS - FIRST APOLOGY, TO ANTONIUS PIUS, The Apostolic Fathers, Collected Selections, SS. Including the most exquisite works [of] the Fathers of the Church, DMNS By Guuillon, 1829.)

My translation of the Greek:

GREEK TEXT: “...γενήσεσθαι [9.] ταῦτα πάντα προεῖπε, φημί, ὁ ἡμέτερος διδάσκαλος καὶ τοῦ πατρὸς πάντων καὶ δεσπότου θεοῦ υἱὸς καὶ ἀπόστολος ὢν Ἰησοῦς Χριστός, ἀφ’ οὗ καὶ τὸ Χριστιανοὶ ἐπονομάζεσθαι ἐσχήκαμεν...” - (Chapter 12:9, Justinus Apologia or Τοῦ ἁγίου Ἰουστίνου Ἀπολογία ὑπὲρ Χριστιανῶν πρὸς Ἀντωνῖνον τὸν Εὐσεβῆ. Edition. E. J. Goodspeed, Die ältesten Apologeten, Göttingen: Vandenhoeck & Ruprecht, 1915, 26–77.)

JUSTIN MARTYR (circa. 110-160 C.E.): “...All these things came to pass as foretold [by], (I say), THE ONE [WHO IS] OUR TEACHER, AND SON - ( OF ) - GOD THE FATHER AND ULTIMATE-RULER OF ALL, AND - ( APOSTLE ), - [HE] BEING JESUS CHRIST, from of whom also the “Christians” have been given [their] name [and] keep as their own...” - (Chap 12:9, 1st Apology, Translated by Matt13weedhacker 16/11/2011 according to Goodspeed's Greek text)

Compare the two Clements from Rome & Alexandria:

GREEK TEXT:...εἶτα ὑποβὰς ἐπιλέγει: «ἤδη δέ, ὡς ὁ μακάριος ἔλεγεν πρεσβύτερος, ἐπεὶ ὁ κύριος, ἀπόστολος ὢν τοῦ Παντοκράτορος, ἀπεστάλη πρὸς Ἑβραίους, διὰ μετριότητα ὁ Παῦλος, ὡς ἂν εἰς τὰ ἔθνη ἀπεσταλμένος, οὐκ ἐγγράφει ἑαυτὸν Ἑβραίων ἀπόστολον διά τε τὴν πρὸς τὸν κύριον τιμὴν διά τε τὸ ἐκ περιουσίας καὶ τοῖς Ἑβραίοις ἐπιστέλλειν, ἐθνῶν κήρυκα ὄντα καὶ ἀπόστολον»...” - (ΒΙΒΛΙΟΝ Ϛ´ ΙΔ Ὁπόσων ἐμνημόνευσε γραφῶν. [Κλήμεντος τοῦ Ἀλεξανδρέως.] ΕΥΣΕΒΙΟΥ ΚΑΙΣΑΡΕΙΑΣ, ΕΚΚΛΗΣΙΑΣΤΙΚΗ ΙΣΤΟΡΙΑ. Eusebius Caesariensis - Historia ecclesiastica.)

CLEMENT OF ALEXANDRIA (circa. 155-220 C.E.): “...Farther on he says: “But now, as the blessed presbyter said, since THE LORD BEING THE - ( APOSTLE ) - ( OF ) - THE ALMIGHTY, was sent to the Hebrews, Paul, as sent to the Gentiles, on account of his modesty did not subscribe himself an apostle of the Hebrews, through respect for the Lord, and because being a herald and apostle of the Gentiles he wrote to the Hebrews out of his superabundance...” - (Eusebius Eccl. Hist. Book VI. Chapter XIV. 4. —The Scriptures mentioned by Him. Roberts & Donaldsons ANF series.)
[FOOTNOTE]: Compare Hebrews 3:1.

Compare Clement of Rome chapter 42 verses 1 and 2:

LATIN TEXT: ...Apostoli [1.] nobis evangelizaverunt a Domino Jesu Christo ; Jesus Christus a Deo. [2.] Missus igitur est Christus a Deo, et Apostoli a Christo : et factum est utrumque ordinatim ex voluntate Dei...” - (Page 60, Chapter 42:1-2; [44:1-2;]; Ad Corinthios Epistola Prima. SANCTI CLEMENTIS EPISCOPI ROMANI, ( EX VERSIONE RUFINI ) Tomus Primus [Book I], Patres Apostolici, COLLECTIO SELECTA SS. ECCLESIAE PATRUM, Complectens Exquisitissima Opera. By D. M. N. S. Guuillon. M. DCCC. XXIX.)

GREEK TEXT:...Οἱ [1.] ἀπόστολοι ἡμῖν εὐηγγελίσθησαν ἀπὸ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, Ἰησοῦς ὁ Χριστὸς ἀπὸ τοῦ Θεοῦ ἐξεπέμφθη. [2.] Ὁ Χριστὸς οὖν ἀπὸ τοῦ Θεοῦ, καὶ οἱ ἀπόστολοι ἀπὸ τοῦ Χριστοῦ· ἐγένοντο οὖν ἀμφότερα εὐτάκτως ἐκ θελήματος Θεοῦ...” - (Chapter 42:1-2; Krissop Lake text.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] apostles have preached the Gospel to us from[178] the Lord Jesus Christ; Jesus Christ [has done so] from[179] God. [2.] Christ therefore was sent forth by God, and the apostles by Christ. Both these appointments,[180] then, were made in an orderly way, according to the will of God...” - (Chapter XLII. 1-2; —The order of ministers in the Church. The Anti-Nicene Fathers Volume One; Edited by A. Roberts and J. Donaldson.)
[FOOTNOTE 178]: Or, “by the command of.”
[FOOTNOTE 179]: Or, “by the command of.”
[FOOTNOTE 180]: Literally, “both things were done.”

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] apostles were sent to us as messengers of good news by the Lord Jesus Christ, [2.] Jesus Christ was sent by God; Christ, therefore, comes from God, and the Apostles from Christ. These two missions come harmoniously from God's will...” - (St. Clement, "Epistula ad Corinthios," XL-XLIV, MPG I, 288-296. [As quoted at]: Father John A. Hardon, S.J. Archives, Christology, Historical Christology, Chapter III, The Early Apologists Fr. John A. Hardon, S.J.)

CLEMENT OF ROME (circa. 30-100 C.E.):...The [1.] Apostles received the Gospel for us from the Lord Jesus Christ; Jesus Christ was sent forth from God. [2.] So then Christ is from God, and the Apostles are from Christ. Both therefore came of the will of God in the appointed order...” - (Chapter 42:1-2; Translated by J. B. Lightfoot.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] Apostles received for us the gospel from our Lord Jesus Christ; our Lord Jesus Christ received it from God. [2.] Christ, therefore, was sent out from God, and the Apostles from Christ; and both these things were done in good order, according to the will of God...” - (CHAPTER 42:1-2; THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS translated by Charles H. Hoole, 1885.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] Apostles received the Gospel for us from the Lord Jesus Christ, Jesus the Christ was sent from God. [2.] The Christ therefore is from God and the Apostles from the Christ. In both ways, then, they were in accordance with the appointed order of God’s will...” - (Chapter 42:1-2; Translated by Kirsopp Lake.)

CLEMENT OF ROME (circa. 30-100 C.E. ):...The [1.] Apostles preached to us the Gospel received from Jesus Christ, and Jesus Christ was God's Ambassador. [2.] Christ, in other words, comes with a message from God, and the Apostles with a message from Christ. Both these orderly arrangements, therefore, originate from the will of God...” - (Chapter 42:1-2; TRANSLATED BY JAMES A. KLEIST, S.J., 1946.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...Now, [1.] the Gospel was given to the Apostles for us by the Lord Jesus Christ; and Jesus Christ was sent from God. [2.] That is to say, Christ received his commission from God, and the Apostles theirs from Christ. The order of these two events was in accordance with the will of God...” - (Chapter 42:1-2; Unknown Translator.)

CLEMENT OF ROME (circa. 30-100 C.E.):...The [1.] apostles were proclaiming the good news to us from the Lord Jesus Christ; Jesus Christ was sent out by God. [2.] So, Christ was from God and the apostles from Christ. Therefore both were in good order by the will of God...” - (Chapter 42:1-2; Translated by Kevin P. Edgecomb.)

My translations of the Greek:

GREEK TEXT:...Οἱ [1.] ἀπόστολοι ἡμῖν εὐηγγελίσθησαν ἀπὸ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, Ἰησοῦς ὁ Χριστὸς ἀπὸ τοῦ Θεοῦ ἐξεπέμφθη. [2.] Ὁ Χριστὸς οὖν ἀπὸ τοῦ Θεοῦ, καὶ οἱ ἀπόστολοι ἀπὸ τοῦ Χριστοῦ· ἐγένοντο οὖν ἀμφότερα εὐτάκτως ἐκ θελήματος Θεοῦ...” - (Chapter 42:1-2; Krissop Lake text.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] Apostles received the message of the Good News for us, from the Lord Jesus Christ. Jesus, [being] the Anointed One, was sent out from God. [2.] The Christ therefore was from of God, and the Apostles in turn from of the Christ. Both of these [appointments] came about in harmonious order as a consequence and originating out of [the] will of God...” - (Chapter 42:1-2; Translated by Matt13weedhacker 10/10/2011.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] Apostles received for us the message of [the] Good News, from the Lord Jesus Christ. Jesus, [being] the Anointed One, was sent out [for this purpose] by God. [2.] The Christ therefore was from God, and in turn the Apostles from of the Christ. Both of these appointments originated out of and came about in a harmonius and orderly way in accordance with the will of God...” - (Chapter 42:1-2; Alternate Translation by Matt13weedhacker 10/10/2011.)
[FOOTNOTE]: Compare John 7:16; 8:42; 12:49; 13:3; 17:18; 20:21; Rom. 5:10; 2nd Cor. 5:20; Col. 1:20; Hebrews 3:1; Rev. 1:1-3; Deut. 18:18.

My translation of the Latin:

LATIN TEXT: ...Apostoli [1.] nobis evangelizaverunt a Domino Jesu Christo ; Jesus Christus a Deo. [2.] Missus igitur est Christus a Deo, et Apostoli a Christo : et factum est utrumque ordinatim ex voluntate Dei...” - (Page Chapter 42:1-2; [Greek Chapter 44:1-2;] Ad Corinthios Epistola Prima. SANCTI CLEMENTIS EPISCOPI ROMANI, ( EX VERSIONE RUFINI ) Tomus Primus [Book I], Patres Apostolici, COLLECTIO SELECTA SS. ECCLESIAE PATRUM, Complectens Exquisitissima Opera. By D. M. N. S. Guuillon. M. DCCC. XXIX.)

CLEMENT OF ROME (circa. 30-100 C.E.): “...The [1.] Apostles have preached to us the gospel from the Lord Jesus Christ ; [and] Jesus Christ [has done so] from God. [2.] The Christ, therefore, was sent on a mission{1} from God, and the Apostles from the Christ : and both [of these] came about in a systematic orderly way{2} originating from the will of God...” - (Chapter 42:1-2; Translated by Matt13weedhacker Revised 2/12/2011 according to the Latin text on Page 60, The First Epistle To The Corinthians, ST. CLEMENT, BISHOP OF ROME, (FROM THE VERSION [OF] RUFINUS) First Edition [Book 1], The Apostolic Fathers, Collected Selections, SS. Including the most exquisite works [of] the Fathers of the Church, DMNS By Guuillon, 1829.)
[FOOTNOTE 1]: Ltn., ( missus )
[FOOTNOTE 2]: Ltn., ( ordinatum )

Tuesday, November 1, 2011

MATT 24:36 - MARK 13:32 - ACTS 1:7 NOR THE SON ( BUT ) ONLY THE ALMIGHTY FATHER KNOWS ALL!


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MATTHEW CHAPTER 24 VERSE 36


ΚΑΤΑ ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Westcott/Hort with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν
οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατὴρ μόνος.

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Greek Orthodox Church
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ πατὴρ μου μόνος.

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Tischendorf 8th Ed. with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν
οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατὴρ μόνος.

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Stephanus Textus Receptus (1550, with accents)
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν εἰ μὴ ὁ πατὴρ μου μόνος

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Byzantine/Majority Text (2000)
περι δε της ημερας εκεινης και ωρας ουδεις οιδεν ουδε οι αγγελοι των ουρανων ει μη ο πατηρ μου μονος

ΚΑΤΑ ΜΑΤΘΑΙΟΝ 24:36 Greek NT: Textus Receptus (1894)
περι δε της ημερας εκεινης και της ωρας ουδεις οιδεν ουδε οι αγγελοι των ουρανων ει μη ο πατηρ μου μονος

Matthew 24:36 Hebrew Bible
אך היום ההוא והשעה ההיא אין איש יודע אתה גם לא מלאכי השמים בלתי אבי לבדו׃

Matthew 24:36 Aramaic NT: Peshitta
ܥܠ ܝܘܡܐ ܕܝܢ ܗܘ ܘܥܠ ܫܥܬܐ ܗܝ ܐܢܫ ܠܐ ܝܕܥ ܐܦܠܐ ܡܠܐܟܐ ܕܫܡܝܐ ܐܠܐ ܐܒܐ ܒܠܚܘܕ ܀

Latin: Biblia Sacra Vulgata
de die autem illa et hora nemo scit neque angeli caelorum nisi Pater solus

Nova Vulgata Bibliorum Sacrorum Editio
De die autem illa et hora nemo scit, neque angeli caelorum neque Filius, nisi Pater solus.

(Coptic Bohairic) ⲉⲑⲃⲉ ⲡⲓ⳿ⲉϩⲟⲟⲩ ⳿ⲉⲧⲉ⳿ⲙⲙⲁⲩ ⲛⲉⲙ Ϯⲟⲩⲛⲟⲩ ⳿ⲙⲙⲟⲛ ⳿ϩⲗⲓ ⳿ⲉⲙⲓ ⳿ⲉⲣⲱⲟⲩ ⲟⲩⲇⲉ ⲛⲓⲁⲅⲅⲉⲗⲟⲥ ⳿ⲛⲧⲉ ⲛⲓⲫⲏⲟⲩ⳿ⲓ ⳿ⲉⲃⲏⲗ ⳿ⲉⲪ̇ⲓⲱⲧ ⳿ⲙⲙⲁⲩⲁⲧϥ.

The Ethiopic version adds here, "nor the son"

Greek
Transliteration
Strong's
Morphology
English
Περὶ
peri
of
δὲ
de
But
τῆς
tēs
the
ἡμέρας
ēmeras
day
ἐκείνης
ekeinēs
that
καὶ
kai
and
ὥρας
ōras
hour
οὐδεὶς
oudeis
no
οἶδεν
oiden
knoweth
οὐδὲ
oude
not even
οἱ
oi

ἄγγελοι
angeloi
angels
τῶν
tōn
of
οὐρανῶν
ouranōn
heaven
οὐδὲ
oude
NOT EVEN
o
THE
υἱὸς
uios
SON
εἰ
ei
if
μὴ
not
o
the
πατὴρ
patēr
Father
μόνος
monos
alone


New International Version (©1984)
"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.
New Living Translation (©2007)
"However, no one knows the day or hour when these things will happen, not even the angels in heaven or the Son himself. Only the Father knows.
English Standard Version (©2001)
“But concerning that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.
New American Standard Bible (©1995)
"But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone.
King James Bible (Cambridge Ed.)
But of that day and hour knoweth no
man, no, not the angels of heaven, but my Father only.
International Standard Version (©2008)
"No one knows when that day or hour will come-not the angels in heaven, nor the Son, but only the Father,
Aramaic Bible in Plain English (©2010)
But about that day and about that hour no one knows, not even the Angels of Heaven, but The Father alone.
GOD'S WORD® Translation (©1995)
"No one knows when that day or hour will come. Even the angels in heaven and the Son don't know. Only the Father knows.
King James 2000 Bible (©2003)
But of that day and hour knows no man, no, not the angels of heaven, but my Father only.
American King James Version
But of that day and hour knows no man, no, not the angels of heaven, but my Father only.
American Standard Version
But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.
Bible in Basic English
But of that day and hour no one has knowledge, not even the angels in heaven, or the Son, but the Father only.
Douay-Rheims Bible
But of that day and hour no one knoweth, not the angels of heaven, but the Father alone.
Darby Bible Translation
But of that day and hour no one knows, not even the angels of the heavens, but my Father alone.
English Revised Version
But of that day and hour knoweth no one, not even the angels of heaven, neither the Son, but the Father only.
Webster's Bible Translation
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only.
Weymouth New Testament
"But as to that day and the exact time no one knows--not even the angels of heaven, nor the Son, but the Father alone.
World English Bible
But no one knows of that day and hour, not even the angels of heaven, but my Father only.
Young's Literal Translation
'And concerning that day and the hour no one hath known -- not even the messengers of the heavens -- except my Father only;

(Coptic NT-Northern Dialect-Eng) Concerning that day and the hour no one knoweth, nor the angels of the heavens, except (the) Father alone.

(Coptic NT-Southern Dialect-Eng) But concerning the day and that hour no one knoweth, not even the angels of the heavens, except the Father alone.

(AUV-NT) But no one knows when that day or hour will come. Not even the angels in heaven or the Son [of God] know [when it will happen], but only the Father [does].

(ALT) But concerning that day and hour no one knows, not even the angels of the heavens, except My Father only.

(ANT+) about but the day that and hour No [Man] has seen {someone} not The Messengers [of] the heavens not The Son if not The Father Only {has seen him}

(CEV) No one knows the day or hour. The angels in heaven don't know, and the Son himself doesn't know. Only the Father knows.

(CENT) But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father only.

(CLV) Now, concerning that day and hour no one is aware, neither the messengers of the heavens, nor the Son; except the Father only."

(DRP (Gospels)) But as for that day and hour, no one knows it except the Father alone; not even the angels of heaven, not even the Son.

(EB) But, concerning that day and hour, no one, knoweth, neither the messengers of the heavens, nor the Son, - save the Father only.

(EMTV) But concerning that day and hour no one knows, not even the angels of heaven, but My Father only.

(ERV) No one knows when that day or time will be. The Son and the angels in heaven don't know when it will be. Only the Father knows.

(Etheridge) BUT concerning that day and concerning that hour, no man knoweth; neither the angels of heaven, but the Father only.

(Noyes NT) But that day and hour knoweth no one, not even the angels of heaven, nor the Son, but the Father only.

(GNB) No one knows, however, when that day and hour will come---neither the angels in heaven nor the Son; the Father alone knows.

(GSNT) But about that day or hour no one knows, not even the angels in heaven nor the Son, but only the Father.

(ISV) No one knows when that day or hour will come-not the angels in heaven, nor the Son, but only the Father.

(JMNT) Now concerning that day and hour, no one has seen or known – neither the agents (or: messengers) of the heavens, nor even the Son – only the Father [being] the exception.

(MRC) But of that day and hour, no one knows, not even the angels of Heaven, nor the Son, but the Father only.

(MNT) But no one knows about that day and hour, not even the angels in heaven, nor the Son, but only the Father.

(NSB) No one knows the day and the hour (the period of time). The angels of heaven do not know. The Son does not know. Only the Father knows!

(RNT) But of that day and hour no one knows, not even the angels of heaven, not even the Son, but the Father alone.
(TCNT) But about that Day and Hour, no one knows--not even the angels of Heaven, nor yet the Son--but only the Father himself.

(WUEST) But concerning that day and hour no one knows, not even the angels of heaven nor even the Son, but only the Father.


MARK CHAPTER 13 VERSE 32


ΚΑΤΑ ΜΑΡΚΟΝ 13:32 Greek NT: Westcott/Hort with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ
οὐδὲ ὁ υἱὸς εἰ μὴ ὁ πατήρ.

ΚΑΤΑ ΜΑΡΚΟΝ 13:32 Greek NT: Greek Orthodox Church
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ
οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.

ΚΑΤΑ ΜΑΡΚΟΝ 13:32 Greek NT: Tischendorf 8th Ed. with Diacritics
Περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ
οὐδὲ ὁ υἱός, εἰ μὴ ὁ πατήρ.

ΚΑΤΑ ΜΑΡΚΟΝ 13:32 Greek NT: Stephanus Textus Receptus (1550, with accents)
Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὥρας οὐδεὶς οἶδεν οὐδὲ οἱ ἄγγελοι οἱ ἐν οὐρανῷ
οὐδὲ ὁ υἱός εἰ μὴ ὁ πατήρ

ΚΑΤΑ ΜΑΡΚΟΝ 13:32 Greek NT: Byzantine/Majority Text (2000)
περι δε της ημερας εκεινης η ωρας ουδεις οιδεν ουδε οι αγγελοι οι εν ουρανω
ουδε ο υιος ει μη ο πατηρ

ΚΑΤΑ ΜΑΡΚΟΝ 13:32 Greek NT: Textus Receptus (1894)
περι δε της ημερας εκεινης και της ωρας ουδεις οιδεν ουδε οι αγγελοι οι εν ουρανω
ουδε ο υιος ει μη ο πατηρ

Mark 13:32 Hebrew Bible
אך עת בוא היום ההוא והשעה ההיא אין איש יודע אותה גם לא מלאכי השמים גם לא הבן מבלעדי האב׃

Mark 13:32 Aramaic NT: Peshitta
ܥܠ ܕܝܢ ܝܘܡܐ ܗܘ ܘܥܠ ܫܥܬܐ ܗܝ ܐܢܫ ܠܐ ܝܕܥ ܐܦܠܐ ܡܠܐܟܐ ܕܫܡܝܐ ܘܠܐ ܒܪܐ ܐܠܐ ܐܢ ܐܒܐ ܀

Latin: Biblia Sacra Vulgata
de die autem illo vel hora nemo scit neque angeli in caelo
neque Filius nisi Pater

Nova Vulgata Bibliorum Sacrorum Editio
De die autem illo vel hora nemo scit, neque angeli in caelo neque Filius, nisi Pater.

(Bohairic) ⲉⲑⲃⲉ ⲡⲓ⳿ⲉϩⲟⲟⲩ ⲇⲉ ⳿ⲉⲧⲉ⳿ⲙⲙⲁⲩ ⲛⲉⲙ Ϯⲟⲩⲛⲟⲩ ⳿ⲙⲙⲟⲛ ⳿ϩⲗⲓ ⳿ⲉⲙⲓ ⳿ⲉⲣⲱⲟⲩ ⲟⲩⲇⲉ ⲁⲅⲅⲉⲗⲟⲥ ϧⲉⲛ ⳿ⲧⲫⲉ ⲟⲩⲇⲉ ⳿ⲡϣⲏⲣⲓ ⳿ⲉⲃⲏⲗ ⳿ⲉⲪ̇ⲓⲱⲧ.

Greek
Transliteration
Strong's
Morphology
English
Περὶ
peri
of
δὲ
de
But
τῆς
tēs
which
ἡμέρας
ēmeras
day
ἐκείνης
ekeinēs
that
ē
or
τῆς
tēs
which
ὥρας
ōras
hour
οὐδεὶς
oudeis
man
οἶδεν
oiden
knoweth
οὐδὲ
oude
not even
οἱ
oi
which
ἄγγελοι
angeloi
angels
ἐν
en
in
οὐρανῷ
ouranō
heaven
οὐδὲ
oude
NOT EVEN
o
THE
υἱὸς
uios
SON
εἰ
ei
if
μὴ
not
o
which
πατήρ
patēr
Father



New International Version (©1984)
"No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.
New Living Translation (©2007)
"However, no one knows the day or hour when these things will happen, not even the angels in heaven or the Son himself. Only the Father knows.
English Standard Version (©2001)
“But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father.
New American Standard Bible (©1995)
"But of that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father alone.
King James Bible (Cambridge Ed.)
But of that day and
that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.
International Standard Version (©2008)
"No one knows when that day or hour will come-not the angels in heaven, not the Son, but only the Father.
Aramaic Bible in Plain English (©2010)
But of that day and of that hour no man knows, neither the Angels of Heaven, neither The Son, but The Father only.”
GOD'S WORD® Translation (©1995)
"No one knows when that day or hour will come. Even the angels in heaven and the Son don't know. Only the Father knows.
King James 2000 Bible (©2003)
But of that day and that hour knows no man, no, not the angels who are in heaven, neither the Son, but the Father.
American King James Version
But of that day and that hour knows no man, no, not the angels which are in heaven, neither the
Son, but the Father.
American Standard Version
But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
Bible in Basic English
But of that day or that hour no one has knowledge, not even the angels in heaven, or the Son, but the Father.
Douay-Rheims Bible
But of that day or hour no man knoweth, neither the angels in heaven, nor the Son, but the Father.
Darby Bible Translation
But of that day or of that hour no one knows, neither the angels who are in heaven, nor the Son, but the Father.
English Revised Version
But of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father.
Webster's Bible Translation
But of that day and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father.
Weymouth New Testament
"But as to that day or the exact time no one knows--not even the angels in Heaven, nor the Son, but the Father alone.
World English Bible
But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father.
Young's Literal Translation
'And concerning that day and the hour no one hath known -- not even the messengers who are in the heaven, not even the Son -- except the Father.

(Coptic NT-Northern Dialect-Eng) But concerning that day and the hour no one knoweth them, nor angel in (the) heaven, nor (the) Son, except (the) Father.

(Coptic NT-Southern Dialect-Eng) But concerning that day and the hour no one knoweth: not even the angels who are in the heaven, nor the Son, (none) except the Father alone.

(ACV) But about that day or that hour no man knows, not even the agents in heaven, nor the Son, but the Father.

(AUV-NT) But no one knows when that day or that hour will come; not even the angels in heaven or the Son of God know, but only the Father does.

(ALT) But concerning that day or hour no one knows, neither the angels, the [ones] in heaven, nor the Son, except the Father.

(VW) But of that day and hour no one knows, not the angels in Heaven, nor the Son, except the Father.

(CEV) No one knows the day or the time. The angels in heaven don't know, and the Son himself doesn't know. Only the Father knows.

(CENT) But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

(CLV) Now concerning that day or hour no one is aware - neither the messengers in heaven, nor the Son - except the Father."

(EB) But, concerning that day or hour, no one, knoweth, neither the messengers in heaven, nor the Son, - save the Father.

(Diaglott-NT) Concerning but the day that or the hour no one knows, nor the messengers, those in heaven, nor the son, if not the Father.

(EMTV) But concerning that day or hour no one knows, not even the angels in heaven, nor the Son, but the Father.

(ERV) No one knows when that day or time will be. The Son and the angels in heaven don't know when that day or time will be. Only the Father knows.

(Etheridge) But of that day and of that hour man knoweth not, nor the angels of heaven, nor the Son, but only the Father.

(GNB) No one knows, however, when that day or hour will come---neither the angels in heaven, nor the Son; only the Father knows.

(GSNT) But about that day or hour no one knows, not even the angels in heaven, nor the Son; only the Father.

(ISV) No one knows when that day or hour will come-not the angels in heaven, not the Son, but only the Father.

(Moffatt NT) Now no one knows anything about that day or hour, not even the angels in heaven, not even the Son, but only the Father.

(JMNT) Now about (concerning) that day or the hour, no one has seen, nor knows - neither the agents (messengers) within heaven, nor the Son - except the Father.

(WORNT) But of THAT day and hour knoweth no one, not even the angels in heaven, nor the Son, but the Father only.

(KJV) But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

(Lamsa NT) But concerning that day and that hour, no man knows, not even the angels of heaven, neither the Son, except the Father.

(LITV) But concerning that day and the hour, no one knows, not the angels, those in Heaven, nor the Son, except the Father.

(MRC) But of that day and hour, no one knows, not even the angels in Heaven, nor the Son, but only the Father.

(Murdock) But of that day and that hour, knoweth no man; nor the angels of heaven; neither the Son, but the Father.

(Rev. Murdock) But of that day and that hour, knows no man; nor the angels of heaven; neither the Son, but the Father.

(NSB) No one knows the day or hour. The angels in heaven do not know. The Son of God does not know. Only the Father knows!

(RNT) But of that day or that hour no one knows, not even the angels in heaven, not even the Son, but the Father only.

(Knox NT) But as for that day and that hour you speak of, they are known to nobody, not even to the angels in heaven, not even to the Son; only the Father knows them.

(TCNT) But about 'That Day,' or 'The Hour,' no one knows--not even the angels in Heaven, nor yet the Son--but only the Father.

(WEB (R)) But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

(WycliffeNT) But of that dai or our no man woot, nether aungels in heuene, nether the sone, but the fadir.

Neither the Son” - This text has always presented serious difficulties. It has been asked, If Jesus had a divine nature, how could he say that he knew not the day and hour of a future event? In reply, it has been said that the passage was missing, according to Ambrose, in some Greek manuscripts; but it is now found in all, and there can be little doubt that the passage is genuine...”

...But of that day and that hour” - that is, the precise time. “knoweth no man” - literally, “no one.” “no, not the angels which are in heaven, neither the Son, but the Father” - This very remarkable statement regarding "the Son" is peculiar to Mark. Whether it means that the Son was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate - has been matter of much controversy even among the firmest believers in the proper Divinity of Christ. In the latter sense it was taken by some of the most eminent of the ancient Fathers, and by Luther, Melancthon, and most of the older Lutherans; and it is so taken by Bengel, Lange, Webster and Wilkinson, Chrysostom and others understood it to mean that as man our Lord was ignorant of this. It is taken literally by Calvin, Grotius, De Wette, Meyer, Fritzsche, Stier, Alford, and Alexander.


ACTS CHAPTER 1 VERSE 7


ΠΡΑΞΕΙΣ 1:7 Greek NT: Westcott/Hort with Diacritics
εἶπεν πρὸς αὐτούς· οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,

ΠΡΑΞΕΙΣ 1:7 Greek NT: Greek Orthodox Church
εἶπε δὲ πρὸς αὐτούς· Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,

ΠΡΑΞΕΙΣ 1:7 Greek NT: Tischendorf 8th Ed. with Diacritics
εἶπεν πρὸς αὐτούς, οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ,

ΠΡΑΞΕΙΣ 1:7 Greek NT: Stephanus Textus Receptus (1550, with accents)
εἶπεν δὲ πρὸς αὐτούς Οὐχ ὑμῶν ἐστιν γνῶναι χρόνους ἢ καιροὺς οὓς ὁ πατὴρ ἔθετο ἐν τῇ ἰδίᾳ ἐξουσίᾳ

ΠΡΑΞΕΙΣ 1:7 Greek NT: Byzantine/Majority Text (2000)
ειπεν δε προς αυτους ουχ υμων εστιν γνωναι χρονους η καιρους ους ο πατηρ εθετο εν τη ιδια εξουσια

ΠΡΑΞΕΙΣ 1:7 Greek NT: Textus Receptus (1894)
ειπεν δε προς αυτους ουχ υμων εστιν γνωναι χρονους η καιρους ους ο πατηρ εθετο εν τη ιδια εξουσια

Acts 1:7 Hebrew Bible
ויאמר אליהם לא לכם לדעת העתים והזמנים אשר יעד האב בשלטנו׃

Acts 1:7 Aramaic NT: Peshitta
ܐܡܪ ܠܗܘܢ ܗܘ ܠܐ ܗܘܬ ܕܝܠܟܘܢ ܗܕܐ ܠܡܕܥ ܙܒܢܐ ܐܘ ܙܒܢܐ ܐܝܠܝܢ ܕܐܒܐ ܤܡ ܐܢܘܢ ܒܫܘܠܛܢܐ ܕܢܦܫܗ ܀

Latin: Biblia Sacra Vulgata
dixit autem eis non est vestrum nosse tempora vel momenta quae Pater posuit in sua potestate

Nova Vulgata Bibliorum Sacrorum Editio
Non est vestrum nosse tempora vel momenta, quae Pater posuit in sua potestate,

(Coptic) ⲡⲉϫⲁϥ ⲛⲱⲟⲩ ϫⲉ ⲫⲱⲧⲉⲛ ⲁⲛ ⲡⲉ ⳿ⲉ⳿ⲉⲙⲓ ⳿ⲉϩⲁⲛ⳿ⲭⲣⲟⲛⲟⲥ ⲓⲉ ϩⲁⲛⲥⲏⲟⲩ ⲛⲁⲓ ⳿ⲉⲧⲁ Ⲫ̇ⲓⲱⲧ ⲭⲁⲩ ϧⲁ ⲡⲉϥⲉⲣϣⲓϣⲓ

Greek
Transliteration
Strong's
Morphology
English
εἶπεν
eipen
he said
πρὸς
pros
unto
αὐτούς
autous
them
οὐχ
ouch
not
ὑμῶν
umōn
of you
ἐστιν
estin
it is
γνῶναι
gnōnai
to know
χρόνους
chronous
times
ē
or
καιροὺς
kairous
epochs
οὓς
ous
which
o
THE
πατὴρ
patēr
FATHER
ἔθετο
etheto
FIXED
ἐν
en
IN
τῇ
THE
ἰδίᾳ
idia
OWN
ἐξουσίᾳ
exousia
AUTHORITY



New International Version (©1984)
He said to them: "It is not for you to know the times or dates the Father has set by his own authority.
New Living Translation (©2007)
He replied, "The Father alone has the authority to set those dates and times, and they are not for you to know.
English Standard Version (©2001)
He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority.
New American Standard Bible (©1995)
He said to them, "It is not for you to know times or epochs which the Father has fixed by His own authority;
King James Bible (Cambridge Ed.)
And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
International Standard Version (©2008)
He answered them, "It is not for you to know what times or periods the Father has fixed by his own authority.
Aramaic Bible in Plain English (©2010)
He said to them, “It is not yours to know the times or seasons which The Father has placed in his authority.”
GOD'S WORD® Translation (©1995)
Jesus told them, "You don't need to know about times or periods that the Father has determined by his own authority.
King James 2000 Bible (©2003)
And he said unto them, It is not for you to know the times or the seasons, which the Father has put in his own power.
American King James Version
And he said to them, It is not for you to know the times or the seasons, which the Father has put in his own power.
American Standard Version
And he said unto them, It is not for you to know times or seasons, which the Father hath set within His own authority.
Bible in Basic English
And he said to them, It is not for you to have knowledge of the time and the order of events which the Father has kept in his control.
Douay-Rheims Bible
But he said to them: It is not for you to know the times or moments, which the Father hath put in his own power:
Darby Bible Translation
And he said to them, It is not yours to know times or seasons, which the Father has placed in his own authority;
English Revised Version
And he said unto them, It is not for you to know times or seasons, which the Father hath set within his own authority.
Webster's Bible Translation
And he said to them, It is not for you to know the times or the seasons, which the Father hath put in his own power.
Weymouth New Testament
"It is not for you," He replied, "to know times or epochs which the Father has reserved within His own authority;
World English Bible
He said to them, "It isn't for you to know times or seasons which the Father has set within his own authority.
Young's Literal Translation
and he said unto them, 'It is not yours to know times or seasons that the Father did appoint in His own authority;
(Coptic NT-Northern Dialect-Eng) He said to them: 'It is not yours to know times or seasons, these which the Father put under his authority.

(Coptic NT-Southern Dialect-Eng) Said he to them, It is not yours to know the seasons and the times, these which the Father put in his own authority.

(ABUNT) And he said to them: It is not yours to know times or seasons, which the Father appointed by his own authority.

(AUV-NT) Jesus replied, "You are not permitted to know the [specific] time or date [when this will happen]. For the Father has appointed it [to happen] when He determines [the right time].

(ALT) But He said to them, "It is not yours to know times or seasons which the Father placed in His own authority,

(VW) And He said to them, It is not yours to know times or seasons which the Father has put in His own authority.

(CEV) Jesus said to them, "You don't need to know the time of those events that only the Father controls.

(CLV) Yet He said to them, "Not yours is it to know times or eras which the Father placed in His own jurisdiction."

(Diaglott-NT) He said and to them: Not for you it is to know times or seasons, which the Father placed in the own authority.

(EMTV) And He said to them, "It is not for you to know times or seasons which the Father has placed in His own authority.

(ERV) Jesus said to them, "The Father is the only one who has the authority to decide dates and times. They are not for you to know.

(Etheridge) He saith to them, This is not yours to know the time or the times which the Father hath reposed in his own authority:

(GSNT) He said to them, "It is not for you to know times and dates which the Father has fixed by his own authority,

(Phillips NT) To this he replied, "You cannot know times and dates which have been fixed by the Father's sole authority.

(Moffatt NT) But he told them, "It is not for you to know the course and periods of time that the Father has fixed by his own authority.

(JMNT) So He said to them, "At this point it is not yours (or: it does not pertain to you) to personally know times or seasons (or: periods or situations) which the Father put within His own authority (or: places in His own jurisdiction and privilege).

(WORNT) And He said unto them, It is not for you to know the times or seasons, which the Father hath reserved in his own power.

(KJV) And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

(Lamsa NT) He said to them, It is not for you to know the time or times, which the Father has put under his own authority.

(LONT) But he said to them, It is not for you to know the times or the seasons which the Father has reserved to himself.

(Murdock) He said to them: It is not yours, to know the time or times which God hath placed in his own power.

(Rev. Murdock) He said to them: It is not yours, to know the time or times which Alaha hath placed in his own power.

(NSB) He replied: »It is not for you to know times or seasons that the Father has set within His own authority.

(WEB (R)) He said to them, "It isn't for you to know times or seasons which the Father has set within his own authority.

(WUEST) Then indeed having assembled together, they went to asking Him, saying, Lord, at this time are you restoring to its former state the kingdom to Israel? He said to them, It is not yours to know the chronological events in the passing of time nor the strategic, epochal periods of time which the Father placed within the sphere of His own private authority.


...The times - the seasons” (χρόνους – καιροὺς) Rev. properly omits the article. The former of these words, time absolutely, without regard to circumstances; the latter, definite periods, with the idea of fitness. “His own” (τῇ ἰδίᾳ) Stronger than the simple possessive pronoun. The adjective means private, personal. Often used adverbially in the phrase κατ' ἰδίαν, apart, privately. See Matthew 17:1; Matthew 24:3...”

Robinsons Word Pictures of the NT:
...Act 1:7 “Times or seasons” (chronous ē kairous). “Periods” and “points” of time sometimes and probably so here, but such a distinction is not always maintained. See note on Act 17:26 for kairous in the same sense as chronous for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. “Hath set” (etheto). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also “his own” (idiāi) “authority” (exousiāi)...”

 
EARLIEST PATRISTIC CITATIONS OF
MATT 24:36 - MARK 13:32 - ACTS 1:7


TATIAN DIATESSARON (circa. 120-180 C.E.): “...Take[29] [2918] heed to yourselves, that your hearts become not heavy with inordinate desire,[2919] [Page 109] and drunkenness, and the care of the world at any time, and that day come [30] upon you suddenly: [2920] for it is as a shock that shocks all the inhabitants that are on the [31] face of the whole earth. [2921] Watch at all times, and pray, that ye may be worthy to escape [Arabic, p. 161] from all the things that are to be, and that ye may stand before the Son of [32] man. [2922] OF THAT DAY AND OF THAT HOUR HATH NO MAN LEARNED, NOT EVEN THE ANGELS [33] OF HEAVEN, NEITHER THE SON, BUT THE FATHER. [2923] See ye, and watch and pray: for ye know [34] not when that time will be. [2924] It is as a man, who journeyed, and left his house, and gave his authority to his servants, and appointed every man to his work, and [35] charged the porter to be wakeful. [2925] Be wakeful then: [2926] since ye know not when the lord of the house cometh, in the evening, or in the middle of the night, or when the [36] cock croweth, or in the morning; [2927] lest he come unexpectedly, and find you sleeping. [37] [2928] The thing that I say unto you, unto all of you do I say it, Be ye watchful...” - (Pages 108-109, Section XLII. Verses 29-37, “THE DIATESSARON OF TATIAN” BY REV. HOPE W. HOGG, B.D., edited by Philip Schaff, ANF09. The Gospel of Peter, The Diatessaron of Tatian, The Apocalypse of Peter, the Vision of Paul, The Apocalypse of the Virgin and Sedrach, The Testament of Abraham, The Acts.)
[FOOTNOTE 2918]: Luke xxi. 34.
[FOOTNOTE 2919]: cf. Peshitta.
[FOOTNOTE 2920]: Luke xxi. 35.
[FOOTNOTE 2921]: Luke xxi. 36.
[FOOTNOTE 2922]: Mark xiii. 32.
[FOOTNOTE 2923]: Mark xiii. 33.
[FOOTNOTE 2924]: Mark xiii. 34.
[FOOTNOTE 2925]: Mark xiii. 35.
[FOOTNOTE 2926]: cf. § 9, 21.
[FOOTNOTE 2927]: Mark xiii. 36.

LATIN TEXT: “...Irrationabiliter autem inflati, audaciter inenarrabilia Dei mysteria scire vos dicitis : quandoquidem et Dominus, ipse Filius Dei, ipsum iudicii diem et horam concessit scire ( solum ) Patrem, manifeste dicens : “De{3} die autem illa, et hora nemo scit, neque{4} Filius, nisi Pater ( solus ).” Si igitur scientiam diei illius Filius non erubuit referre ad Patrem, sed dixit quod verum est ; neque nos erubescamus,{5} quae sunt in quaestionibus maiora secundum nos reservare Deo. Nemo enim super magistrum est...” - (Page 388, Book II: Chapter 28: Verse 6, “Against Heresies,” MPL Opera Omnia.)
[FOOTNOTE 3]: De die autem illa] In Claron. Et (quem addo) Voss. abest illa.
[FOOTNOTE 4]: Neque Filius] Quae addita sunt apud Marcum : neque angeli in coelo, omisit Irenaeus.
[FOOTNOTE 5]: Erubescamus] Ita Feuard. In marg. Claron. Voss. (a Grabio neglectus) et Mass. In ceteris minus recte erubescimus.

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...But, beyond reason inflated [with your own wisdom], ye presumptuously maintain that ye are acquainted with the unspeakable mysteries of God; while even the Lord, the very Son of God, allowed that the Father alone knows the very day and hour of judgment, when He plainly declares, "BUT OF THAT DAY AND THAT HOUR KNOWETH NO MAN, NEITHER THE SON, BUT THE FATHER ONLY.” If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master....” - (Book II: Chapter 28: Verse 6, Irenaeus Against Heresies Translated by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight.)
[FOOTNOTE]: Quoting Mark 13:32 or Matt 24:36.
[FOOTNOTE]: Compare Matt. 10:24 and Luke 11:40.

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...How unreasoning, inflated with your audacity! How can you actually say that you know the mysteries of God, since the Lord, even the Son of God himself, conceeded, [concerning] the day of judgement itself, that ( only ) the Father knows the hour, for he says clearly: “BUT OF THAT DAY, AND THE HOUR NO ONE KNOWS, NOT EVEN THE SON, BUT THE FATHER ( ALONE ).” Therefore, if the knowledge of that day, the Son [himself] was not ashamed to declare officially belongs to the Father, declaring the truth of the matter; nor should we be ashamed, as regards questions in us which [we] may [consider] greater, to reserve for God. For no one is above his master...” - (Book II: Chapter 28: Verse 6, Irenaeus “Against Heresies,” translated by Matt13weedhacker 1/11/2011.)

LATIN TEXT: “...Necesse ergo fuit, Dominium ad perditam ovem venientem, et tantae dispositionis recapitulationem{5} facientem, et suum plasma requirentem, illum ipsum hominem salvare, qui factus fuerat secundum imaginem et similitudinem eius, [cius?] id est, Adam adimplentem{6} tempora eius condemnationis, quae facta fuerat propter inobedientiam, “Quae Pater posuit in sua potestate...” - (Page 546, Book III: Chapter 23: Verse 1, “Against Heresies,” MPL Opera.)
[FOOTNOTE 5]:
Recapitulationem] Erasm. (1565, in reliquis recte) et Gall. Perperaui recapitlatione.
[FOOTNOTE 6]: Adimplentem] Sic Mass. Ex Codd. Arund. Voss. et Merc. II. Lu ceteris editt. Implentem.
 
IRENAEUS OF LYONS (circa. 130-200 C.E.): “...It was necessary, therefore, that the Lord, coming to the lost sheep, and making recapitulation of so comprehensive a dispensation, and seeking after His own handiwork, should save that very man who had been created after His image and likeness, that is, Adam, filling up the times of His condemnation, which had been incurred through disobedience, [times] "WHICH THE FATHER HAD PLACED IN HIS OWN POWER...” - (Book III: Chapter 23: Verse 1, “Against Heresies,” Translated by Alexander Roberts and William Rambaut. From Ante-Nicene Fathers, Vol. 1. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight.)
[FOOTNOTE]: Quoting Acts 1:7.

IRENAEUS OF LYONS (circa. 130-200 C.E.): “...It was necessary, therefore, the Lord coming to [his] lost sheep, making a summing up,{*} and of such an administration, even his own fashioning to seek after, that [he] himself came to save man, who had been made according to his image and likeness, that is, Adam, fulfilling the times of his condemnation, “WHICH THE FATHER HAS PUT WITHIN HIS OWN POWER,” which had been made on account of [his]{*} disobedience...” - (Book 3: Chapter 23: Verse 1, "Against Heresies," translated by Matt13weedhacker 1/11/2011.)
[FOOTNOTE]: Or, “re-capitulation”
[FOOTNOTE]: “His,” refering to Adam's sin and disobedience.

LATIN TEXT: “...Hic ipse autem Dominus dicit: Quod Deus conjunxit, homo ne separet. Et rursus: Sicut autem erat in diebus Nœ, erant nubentes, et nuptui dantes, ædificantes, et plantantes; et sicut erat in diebus Lot, ita erit adventus Filii hominis. Et quod hoc non dicit ad genies, ostendit, cum subjungit: Num cum venerit Filius hominis, inveniet fidem in terra? Et rursus: Væ prægnantibus et lactantibus in illis diebus. Quanquam hæc quoque dicuntur allegorice. Propterea nec tempora præ finiit, quge Pater posuit in sua potestate, ut permaneret mundus per generationes...” - ([Chapter 7] Caput VI.— Secundum Genus Hæreticorum Aggreditur, Illorum Scilicet Qui Ex Impia de Deo Omnium Conditore Sententia, Continentiam Exercent. Translated by William Wilson. From Ante-Nicene Fathers, Vol. 2. Edited by Alexander Roberts, James Donaldson, and A. Cleveland Coxe. (Buffalo, NY: Christian Literature Publishing Co., 1885.) Revised and edited for New Advent by Kevin Knight.)

CLEMENT OF ALEXANDRIA (circa. 153-217 C.E.): “...And the Lord says precisely this: “What God has yoked together, let no man pull apart.”{1} And again: “Now, just as it was in the days of Noah, [they] were marrying and [being] given in marriage,” “building, and planting,” and “as it was in the days of Lot, so [Ltn., ( adventus )] the coming of the Son of man shall be.”{2} And that he does not say to the genius of this, he shows, when he adds: “Shall the Son of man when he comes, will he find the faith on the earth?”{3} And again: “Woe to the sucklings of those that are with child” and “in those days.” Although these things are even said allegorically. And did the times for the end, THE FATHER HATH PUT IN HIS OWN POWER,”{4} as to continue the world through their generations...” - (Book III, Chapter 6 - According to a heretic, kind of attacks, namely, who From Their impious sentence of God Creator of all things, engage in their Content. The Stromata or Miscelanies, translated by Matt13weedhacker 1/11/2011.)
[FOOTNOTE 1]: Matthew 19:6, Mark 10:9
[FOOTNOTE 2]: Matthew 24:37, Luke 17:28
[FOOTNOTE 3]: Luke 18:8
[FOOTNOTE 4]: Acts 1:7

LATIN TEXT: “...Post [1.] haec ad illas etiam scripturas respiciendum esse dicemus quae non sinunt resurrectionem, secundum animales istos, ne dixerim spiritales, aut hic iam in veritatis agnitione praesumi aut ab excessu statim vitae vindicari. [2.] Cum enim et tempora totius spei fixa sint sacrosancto stilo, nec liceat eam ante constitui, aeque non licebit ita scripturas interpretari super illam ut possit ante constitui. In adventum opinor Christi vota nostra suspirant, in saeculi huius occasum, ad diem domini magnum, diem irae et retributionis, diem ultimum et occultum nec ulli praeter Patri notum, et tamen signis atque portentis et concussionibus elementorum et conflictationibus nationum praenotatum. [3.] Evolverem prophetias si dominus ipse tacuisset----nisi quod et prophetiae vox erant domini----sed plus est quod illas suo ore consignat...” - (Chapter XXII.1-3(A), DE RESURRECTIONE CARNIS LIBER, Q. SEPTIMII FLORENTIS TERTULLIANI. Tertullian's Treatise on the Resurrection. © SPCK. Edited and translated by Canon Ernest Evans, 1960.)

TERTULLIAN (circa 145–225 C.E.): “...We must after all this turn our attention to those scriptures also which forbid our belief in such a resurrection as is held by your Animalists (for I will not call them Spiritualists),[129] that it is either to be assumed as taking place now, as soon as men come to the knowledge of the truth, or else that it is accomplished immediately after their departure from this life. Now, forasmuch as the seasons of our entire hope have been fixed in the Holy Scripture, and since we are not permitted to place the accomplishment thereof, as I apprehend, previous to Christ's coming, our prayers are directed towards[130] the end of this world, to the passing away thereof at the great day of the Lord-of His wrath and vengeance-the last day, WHICH IS HIDDEN ( FROM ALL ), AND KNOWN TO NONE BUT THE FATHER, although announced beforehand by signs and wonders, and the dissolution of the elements, and the conflicts of nations. I would turn out the words of the prophets, if the Lord Himself had said nothing (except that prophecies were the Lord's own word); but it is more to my purpose that He by His own mouth confirms their statement...” - (Chapter XXII. - The Scripture Bid Our Supposing Either that the Resurrection is Already Past, or that It Takes Place Immediately at Death. Our Hopes and Prayers Point to the Last Great Day as the Period of Its Accomplishment. On the Resurrection of the Flesh. Translated by Dr. Holmes.)
[FOOTNOTE 129]: For the opinions of those Valentinians who held that Christ's flesh was composed of soul or of spirit-a refined, ethereal substance-see Tertullian's De Carne Christi, cc. x.-xv.
[FOOTNOTE 130]: Suspirant in.

TERTULLIAN (circa 145–225 C.E.): “...Next I shall affirm that we must pay attention to those scriptures also which forbid us, after the manner of these soulful men----let me not call them spiritual----either to assume that the resurrection is already present in the acknowledgement of the truth, or to claim that it ensues immediately upon departure from this life. For just as the times of the hope as a whole are determined in the sacred page, and it is not permissible for it to be established earlier, so likewise it will not be permissible for the scriptures concerning it to be so interpreted as to allow it to be established earlier. Our prayers, I suppose, yearn for Christ's coming, for the sunset of this age, for the world also to pass away, at the great day of the Lord,[1] the day of wrath and retribution, THAT LAST AND SECRET DAY, KNOWN TO NONE SAVE THE FATHER,[2] yet marked beforehand by signs and wonders and clashes of the elements and strifes of nations.[3] I should search the prophecies, if the Lord himself had kept silence----except that the prophecies too were the Lord's voice: but it matters more that he seals them with his own mouth...” - (Chapter 22, TERTULLIAN ON THE RESURRECTION OF THE FLESH Edited and translated by Canon Ernest Evans, 1960.)
[FOOTNOTE 1]: Cf. Isa. 13. 13; Zeph. 2. 1; Hos. 9. 7.
[FOOTNOTE 2]: Cf. Acts 1. 7.
[FOOTNOTE 3]: Cf. Luke 21. 7.

LATIN TEXT: “...hic quoque patrem nemini notum nisi filio affirmat, et patris filium confessurum confessores et negaturum negatores suos apud patrem, inducens parabolam filii, non patris, in vineam missi post aliquot servos et occisi a malis rusticis et a patre defensi, ignorans et ipse diem et horam ultimam soli patri notam, disponens regnum discipulis quomodo et sibi dispositum dicit a patre, habens potestatem legiones angelorum postulandi ad auxilium a patre si vellet, exclamans quod se deus reliquisset, in patris manibus spiritum ponens, et post resurrectionem spondens missurum se discipulis promissionem patris, et novissime mandans ut tinguerent in patrem et filium et spiritum sanctum...” - (Pages 121-122, Chapter 26, TERTULLIAN'S TREATISE AGAINST PRAXEAS text edited by Ernest Evans, 1948.)

TERTULLIAN (circa 145–225 C.E.): “...He also introduces a parable of the mission to the vineyard of the Son (not the Father), who was sent after so many servants,[376] and slain by the husbandmen, and avenged by the Father. HE IS ALSO IGNORANT OF THE LAST DAY AND HOUR, WHICH IS KNOWN TO THE FATHER ONLY.[377] He awards the kingdom to His disciples, as He says it had been appointed to Himself by the Father.[378] He has power to ask, if He will, legions of angels from the Father for His help.[379] He exclaims that God had forsaken Him.[380] He commends His spirit into the hands of the Father.[381]...” - (Chapter XXVI. - A Brief Reference to the Gospels of St. Matthew and St. Luke. Their Agreement with St. John, in Respect to the Distinct Personality of the Father and the Son. Translated by Dr. Holmes.)
[FOOTNOTE 376]: Matt. xxi. 33-41.
[FOOTNOTE 377]: Matt. xxiv. 36.
[FOOTNOTE 378]: Luke xxii. 29.
[FOOTNOTE 379]: Matt. xxvi. 53.
[FOOTNOTE 380]: Matt. xxvii. 46.
[FOOTNOTE 381]: Luke xxiii. 46.

TERTULLIAN (circa 145–225 C.E.): “...In the same passage also he affirms that the Father is known to none but the Son,[7] and that the Son of the Father will in the presence of the Father confess them that confess him and deny them that deny him,[8] while he introduces the parable of a son, not a father, who was sent into a vineyard after a number of servants < had been sent > and was killed by wicked rustics and avenged by his Father[1]: AND HE EVEN HIMSELF KNOWS NOT THE LAST DAY OR HOUR, WHICH IS KNOWN TO THE FATHER ALONE[2]: and he ordains for his disciples a kingdom even as he says one has been ordained for him by his Father[3]: and he has power to ask his Father for legions of angels to help him, if he wished[4]: and he cries aloud that God has forsaken him,[5] and places his spirit in the Father's hands,[6] and after the resurrection pledges himself to send to his disciples the promise of the Father,[7]...” - (Pages 171-172, Chapter 26, TERTULLIAN'S TREATISE AGAINST PRAXEAS Translated by Canon Ernest Evans and published by SPCK, 1948.)
[FOOTNOTE 7]: Luke 10. 22.
[FOOTNOTE 8]: Matt. 10. 32.
[FOOTNOTE 1]: Matt. 21. 33-41.
[FOOTNOTE 2]: Mark 13. 32.
[FOOTNOTE 3]: Luke 22. 29.
[FOOTNOTE 4]: Matt. 26. 53.
[FOOTNOTE 5]: Matt. 27. 46 : Mark 15. 34.
[FOOTNOTE 6]: Luke 23. 46.
[FOOTNOTE 7]: Luke 24. 49.
[FOOTNOTE 8]: Matt. 28. 19.

TERTULLIAN (circa 145–225 C.E.): “...Who “introduces” the parable of “the Son,” not the Father, who “is sent into the vineyard after some slaves have been sent, and is slain by wicked rustics,” and defended by the Father ; WHO “EVEN HIMSELF IS IGNORANT OF THE LAST DAY AND HOUR, WHICH ARE KNOWN ONLY TO THE FATHER” ; who “arranges the kingdom” for His disciples “in the way” He says “it has been aranged for Himself also by the Father” ; who “has the power to ask legions of angels” to His help “from the Father,” if he will ; who “calls aloud that God has abandoned Him” ; who “places His spirit in the Fathers hands” ; and who after His resurection binds Himself “to send His disciples the Father's promise...” - (Page 103, Chapter 26, TERTULLIAN “AGAINST PRAXEAS,” TRANSLATIONS OF CHRISTIAN LITERATURE. SERIES II. LATIN TEXTS By Alexander Souter. Society For Promoting Christian Knowledge. London The Macmillan Company New York 1920.)

LATIN TEXT: “...ignorans et ipse diem et horam ultimam soli patri notam...”

...and not knowing the day and hour which is ultimately known only to the Father...”

...and he being ignorant of day and hour which is ultimately known only by the Father...” 
 
LATIN TEXT: “...Deus [10.] itaque iudicabit plenius, quia extremius, per sententiam aeternam tam supplicii quam refrigerii nec in bestias, sed in sua corpora reuertentibus animabus, et hoc semel et in eum diem quem solus Pater nouit, ut pendula expectatione sollicitudo fidei probetur, semper diem obseruans, dum semper ignorat, cotidie timens, quod cotidie sperat...” - (Chapter XXXIII. 10, Tertulliani Liber De Anima.)

TERTULLIAN (circa 145–225 C.E.): “...Accordingly, God's judgment will be more full and complete, because it will be pronounced at the very last, in an eternal irrevocable sentence, both of punishment and of consolation, (on men whose) souls are not to transmigrate into beasts, but are to return into their own proper bodies. And all this once for all, AND ON "THAT DAY, TOO, OF WHICH THE FATHER ONLY KNOWETH;" (only knoweth, ) in order that by her trembling expectation faith may make full trial of her anxious sincerity, keeping her gaze ever fixed on that day, in her perpetual ignorance of it, daily fearing that for which she yet daily hopes...” - (Chapter XXXIII. - The Judicial Retribution of These Migrations Refuted with Raillery. A TREATISE ON THE SOUL [ DE ANIMA ]. Translated by Peter Holmes, D.D. (1870) pp.410-541; reprinted ANF 3 (1885), pp. 181-235.)


LATIN TEXT: “...De die autem illa et hora nemo scit, neque angeli caelorum, ( neque Filius ), nisi Pater ( solus )...” - (Section 55, Commentary On Matthew, MPG, as quoted on Page 150, Footnote 91, “TEXT AND CANON OF THE NEW TESTAMENT, Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence,” By Daniel B. Wallace 2011.)

ORIGEN OF ALEXANDRIA (circa. 185-254 C.E.): “...But of that day and hour no one knows, neither the angels of heaven, ( NEITHER THE SON ), BUT THE FATHER ( ONLY )...” - (Section 55, “Commentary On Matthew,” translated by Matt13weedhacker 4/11/2011.)

In this same footnote Daniel B. Wallace comments:

DANIEL B. WALLACE: “...This is an exact match in word form and word order to the Vulgate, but ( with ) “nor the Son” ( neque Filius )...” - (Page 150, Footnote 91, “TEXT AND CANON OF THE NEW TESTAMENT, Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence,” By Daniel B. Wallace 2011.)

He also says:

DANIEL B. WALLACE: “...Origen truly had an acumen for textual criticism that was extraordinary for the early third century, but despite claims to the contrary{90}, I was unable to find any disscussion of this omission by Origen; rather, the extant Latin text from Section 55 of his Commentary On Matthew attests to the presence of Gk., ( οὐδὲ ὁ υἱός ),{91}...” - (Page 150, “TEXT AND CANON OF THE NEW TESTAMENT, Revisiting the Corruption of the New Testament: Manuscript, Patristic, and Apocryphal Evidence,” By Daniel B. Wallace 2011.)
[FOOTNOTE 90]: Ehrman, “Orthodox Corruption,” Pages 91-92.

LATIN TEXT: “...Inquit Apostolus: “Dies Domini, sicut fur in nocte, ita veniet. Cum dixerint pax et firmitas, hunc illis repentinus adveniet interitus,” [1st Thess. v. 2.] Item in Actibus Apostolorum: “Nemo potest cognoscere tempus aut tempora qua Pater posuit in sua potestate.[Act. I. 7.]...” - (Page 773, MPL.)

CYPRIAN OF CARTHAGE (circa. 200-258 C.E.): “...The apostle says: “The day of the Lord shall so come as a thief in the night. When they shall say, Peace and security, then on them shall come sudden destruction.”[4564] Also in the Acts of the Apostles: “NO ONE CAN KNOW THE TIMES OR SEASONS WHICH THE FATHER HAS PLACED IN HIS OWN POWER.[4565]...” - (Cyprian Treatise XII Three Books of Testimonies Against the Jews Book III, Chapter 89, “The end of the world comes suddenly,” The Writings of the Fathers Down to AD 325 ANTE-NICENE FATHERS VOLUME 5. Hippolytus, Cyprian, Caius, Novatian, Appendix. Edited by Alexander Roberts, D.D. & James Donaldson, LL.D. Revised and chronologically arranged, with brief prefaces and occasional notes, by A. Cleveland Coxe, D.D. T&T CLARK EDINBURGH WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN.)
[FOOTNOTE 4564]: 1st Thess v. 2, 3.”
[FOOTNOTE 4565]: Acts 1. 7.

CYPRIAN OF CARTHAGE (circa. 200-258 C.E.): “...the Apostle says: “The day of the Lord, will come as a thief in the night. When they shall say peace and security, then sudden destruction is to come upon them,”{^} Also in the Acts of the Apostles: “NO ONE CAN KNOW THE TIME OR THE SEASONS WHICH THE FATHER HAS PUT IN HIS OWN JURISDICTION.{*}{!}...” - (Book III, Chapter 89, “The end of the world comes suddenly,” Cyprian's “Three Books of Testimonies Against the Jews,” translated by Matt13weedhacker 1/11/2011 revised 2/01/2012.)
[FOOTNOTE ^]: 1st Thess. 5:2.
[FOOTNOTE *]: Ltn., ( potestate ) “power” or “control” or “authority”
[FOOTNOTE !]: Acts 1:7.